The All-Embracing Message of Islam

By Sheikh Elnayyal Abu Groon

The All-Embracing Message of Islam reflects a glimpse of the message of all prophets, from Adam till Muhammad, clarifying that its nature is mercy, its aim is morality, and its purpose is happiness of people in this world and the one after. This compelling insight emphasizes that the context of interpretation and practice of this message should be its nature, aim, and purpose. It also pointed out that the Prophet Muhammad was sent as the exemplar of this message to all humanity to renounce religious fanaticism and enjoy compassion, love, and peaceful coexistence, which are most welcome in todays turbulent world.

• Language: English
• Publisher: Xlibris UK
• Release date: Aug 11, 2016
• ISBN: 9781514499719

Sheikh Elnayyal Abu Groon

Sheikh Elnayyal Abu Groon, descendent of Prophet Muhammad (PBUH), was born in Sudan in 1948 in Abu Groon, the home of the Sufi-traditional institution of his renowned grandfather, Sheikh Muhammad Abu Groon. His father, Sheikh Abdel Qadir, was a unique reformer of virtues upon the footsteps of Prophet Muhammad (PBUH). He raised his son on loving Prophet Muhammad (PBUH) and living pure Islam. He graduated with a law degree from the University of Khartoum in 1970 and has been a high court judge and legal affairs minister. He has written many books on revision of Islamic thought and heritage that created scholarly debates and shed light on the roots of current world tension.

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Copyright © 2016 by Sheikh Elnayyal Abu Groon.

Library of Congress Control Number:   2016911999

ISBN:      Hardcover      978-1-5144-9973-3

                Softcover        978-1-5144-9972-6

                eBook             978-1-5144-9971-9

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Rev. date: 08/09/2016

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CONTENTS

About the Author

Acknowledgements

Introduction

The Aim of the Message

The Oneness of the Message

Worship (I’baadah)

The Manner of Preaching

Islam

How to Preach the Message

Legislation

Epilogue

Works cited

ABOUT THE AUTHOR

His Holiness, Sheikh Elnayyal Abdel Gadir Abu Groon, a descendent of Prophet Muhammad (PBUH)¹, was born in 1947 in Abu Groon, a village established by, and named after, his renowned grandfather (H. H. Sheikh/Muhammad Abu Groon) to be the home of his Sufi Traditional Institution. Unlike many traditional Sufis, H. H. Sheikh/Muhammad Abu Groon (1860–1936) relied on unwavering adherence to Taqwa (God-consciousness) in endeavouring the deep realms of the divine truth, empowered exclusively by love of Prophet Muhammad (PBUH) and certainty about his spiritual path. His son, H. H. Sheikh/Abdel Gadir (1907–2000), the father of Sheikh Elnayyal, followed the way of his predecessor also through the love of Prophet Muhammad (PBUH).

After actualisation of the divine love and the love of Prophet Muhammad (PBUH), he developed his own style of relaying the knowledge and wisdom of the Prophet (PBUH) and the beauty of following his path to attain good conduct in a format of poems and rhymes, easy and perceivable by everybody. His son described him as a unique comprehensive school of social development upon the footsteps of Prophet Muhammad (PBUH). He raised his son, Sheikh Elnayyal, in this climate of the love of Prophet Muhammad (PBUH), and devoted him to learning the pure message of Islam in their traditional institution besides academic education.

Since his childhood, Sheikh Elnayyal followed the way of his forefathers in actualising divine and Prophetic love. Moreover, he started exploring the sources of Islam: the Holy Quran and Sunnah (reports on Prophetic tradition) as well as the major works in Islamic thought and Sufism. His personal library includes thousands of books on the various sources of Islamic knowledge. He graduated from the Faculty of Law, University of Khartoum in 1970 and took a number of positions including being judge in the high court and minister of legal affairs.

In the early 1970s, the author wrote his first book Al-Sirat Al- Mustaqeem (The Straight Path), a comprehensive short account on Islamic theology. Many commentators at that time agreed on two points about this book: 1) it was the first rational and convincing argumentation of the core elements of the religion, viz. Islam (knowing God and being grateful to Him), Iman (loving God and his Messenger), and Ihsan (achieving excellence in Islam and Iman) that tackles difficult issues like Qadar (Divine Decree); 2) its style was unique in illustrating these subtle religious concepts as each and every word was very carefully chosen to serve the precise meaning intended by the author.

Since then, and empowered by the love of Prophet Muhammad (PBUH), the author wrote series of books on different aspects of religion using his own unprecedented rigorous methodology of research. This included the following criteria for checking the authenticity of the prophetic traditions (reports of Sunnah) and the accuracy of interpretations of the Holy Quran, as these constitute the sources of Islamic heritage:

1. The Messenger (PBUH) is the sole reference and exemplar of the message of God, ‘. . . and whatever the Messenger consigns unto you, take it, and from whatever he forbids you, abstain’ (59:7). Abu Groon said, ‘The one whom God has chosen to deliver His message will never be but the supreme example of its understanding and practice. Hence, the perfection of acting upon it cannot be seen except through him. And whatsoever is obscured from the message is not clarified except through the chosen one’s actions or words. To hold a position other than this is to accuse the Messenger (PBUH) of deficiency regarding the conveyance of his message due to ignorance or to an error in conduct on his part. This would imply that he is not the standard reference concerning what he was sent with! Such a position, in fact, compromises the relationship between the Messenger (PBUH) and the One who sent him since this is the criterion for such a reference.’ Therefore, an alleged text of Sunnah or interpretation of a verse of the Holy Quran that conflicts or disregards the role and status of the Messenger (PBUH) should be rejected.

2. The infallibility or Ismah of the Prophet (PBHH) stems from the fact that he is Haqq (the absolute Truth); ‘How would Allah guide the people who disbelieved after their acceptance of faith and witnessed that the Messenger is Haqq(absolute Truth)’ (3:86). Abu Groon said, ‘In fact, the Ismah or infallibility of the Prophet (PBUH) doesn’t mean that he makes no mistakes. The one who doesn’t make mistakes must be following a set path; if he followed the path perfectly, he will be described as ma’soom (infallible or the one who makes